R O M A N S.

CHAP. XV.

The apostle, in this chapter, continues the
discourse of the former, concerning mutual forbearance in
indifferent things; and so draws towards a conclusion of the
epistle. Where such differences of apprehension, and consequently
distances of affection, are among Christians, there is need of
precept upon precept, line upon line, to allay the heat, and to
beget a better temper. The apostle, being desirous to drive the
nail home, as a nail in a sure place, follows his blow, unwilling
to leave the subject till he has some hopes of prevailing, to which
end he orders the cause before them and fills his mouth with the
most pressing arguments. We may observe, in this chapter, I. His
precepts to them. II. His prayers for them. III. His apology for
writing to them. IV. His account of himself and his own affairs. V.
His declaration of his purpose to come and see them. VI. His desire
of a share in their prayers.

Condescension and Self-denial; Tenderness
and Generosity. (a.
d. 58.)

1 We then that are strong ought to bear the
infirmities of the weak, and not to please ourselves. 2 Let
every one of us please his neighbour for his good to
edification. 3 For even Christ pleased not himself; but, as
it is written, The reproaches of them that reproached thee fell on
me. 4 For whatsoever things were written aforetime were
written for our learning, that we through patience and comfort of
the scriptures might have hope.

The apostle here lays down two precepts,
with reasons to enforce them, showing the duty of the strong
Christian to consider and condescend to the weakest.

I. We must bear the infirmities of the
weak, v. 1. We
all have our infirmities; but the weak are more subject to them
than others—the weak in knowledge or grace, the bruised reed and
the smoking flax. We must consider these; not trample upon them,
but encourage them, and bear with their infirmities. If through
weakness they judge and censure us, and speak evil of us, we must
bear with them, pity them, and not have our affections alienated
from them. Alas! it is their weakness, they cannot help it. Thus
Christ bore with his weak disciples, and apologised for them. But
there is more in it; we must also bear their infirmities by
sympathizing with them, concerning ourselves for them, ministering
strength to them, as there is occasion. This is bearing one
another's burdens.

II. We must not please ourselves, but our
neighbour, v. 1, 2.
We must deny our own humour, in consideration of our brethren's
weakness and infirmity.

1. Christians must not please themselves.
We must not make it our business to gratify all the little
appetites and desires of our own heart; it is good for us to cross
ourselves sometimes, and then we shall the better bear others
crossing of us. We shall be spoiled (as Adonijah was) if we be
always humoured. The first lesson we have to learn is to deny
ourselves, Matt. xvi.
24.

2. Christians must please their brethren.
The design of Christianity is to soften and meeken the spirit, to
teach us the art of obliging and true complaisance; not to be
servants to the lust of any, but to the necessities and infirmities
of our brethren—to comply with all that we have to do with as fare
as we can with a good conscience. Christians should study to be
pleasing. As we must not please ourselves in the use of our
Christian liberty (which was allowed us, not for our own pleasure,
but for the glory of God and the profit and edification of others),
so we must please our neighbour. How amiable and comfortable a
society would the church of Christ be if Christians would study to
please one another, as now we see them commonly industrious to
cross, and thwart, and contradict one another!—Please his
neighbour, not in every thing, it is not an unlimited rule; but
for his good, especially for the good of his soul: not
please him by serving his wicked wills, and humouring him in a
sinful way, or consenting to his enticements, or suffering sin upon
him; this is a base way of pleasing our neighbour to the ruin of
his soul: if we thus please men, we are not the servants of Christ;
but please him for his good; not for our own secular good, or to
make a prey of him, but for his spiritual good.—To
edification, that is, not only for his profit, but for the
profit of others, to edify the body of Christ, by studying to
oblige one another. The closer the stones lie, and the better they
are squared to fit one another, the stronger is the building. Now
observe the reason why Christians must please one another: For
even Christ pleased not himself. The self-denial of our Lord
Jesus is the best argument against the selfishness of Christians.
Observe,

(1.) That Christ pleased not himself. He
did not consult his own worldly credit, ease, safety, nor pleasure;
he had not where to lay his head, lived upon alms, would not be
made a king, detested no proposal with greater abhorrence than
that, Master, spare thyself, did not seek his own
will (John v. 30),
washed his disciples' feet, endured the contradiction of sinners
against himself, troubled himself (John xi. 33), did not consult his own
honour, and, in a word, emptied himself, and made himself of no
reputation: and all this for our sakes, to bring in a righteousness
for us, and to set us an example. His whole life was a self-denying
self-displeasing life. He bore the infirmities of the weak,Heb. iv. 15.

(2.) That herein the scripture was
fulfilled: As it is written, The reproaches of those that
reproached thee fell on me. This is quoted out of Ps. lxix. 9, the former part of which
verse is applied to Christ (John ii.
17), The zeal of thine house hath eaten me up;
and the latter part here; for David was a type of Christ, and his
sufferings of Christ's sufferings. It is quoted to show that Christ
was so far from pleasing himself that he did in the highest degree
displease himself. Not as if his undertaking, considered on the
whole, were a task and grievance to him, for he was very willing to
it and very cheerful in it; but in his humiliation the content and
satisfaction of natural inclination were altogether crossed and
denied. He preferred our benefit before his own ease and pleasure.
This the apostle chooses to express in scripture language; for how
can the things of the Spirit of God be better spoken of than in the
Spirit's own words? And this scripture he alleges, The
reproaches of those that reproached thee fell on me. [1.] The
shame of those reproaches, which Christ underwent. Whatever
dishonour was done to God was a trouble to the Lord Jesus. He was
grieved for the hardness of people's hearts, beheld a sinful place
with sorrow and tears. When the saints were persecuted, Christ so
far displeased himself as to take what was done to them as done
against himself: Saul, Saul, why persecutest thou me? Christ
also did himself endure the greatest indignities; there was much of
reproach in his sufferings. [2.] The sin of those reproaches, for
which Christ undertook to satisfy; so many understand it. Every sin
is a kind of reproach to God, especially presumptuous sins; now the
guilt of these fell upon Christ, when he was made sin, that is, a
sacrifice, a sin-offering for us. When the Lord laid upon him the
iniquities of us all, and he bore our sins in his own body upon the
tree, they fell upon him as upon our surety. Upon me be the
curse. This was the greatest piece of self-displacency that
could be: considering his infinite spotless purity and holiness,
the infinite love of the Father to him, and his eternal concern for
his Father's glory, nothing could be more contrary to him, nor more
against him, than to be made sin and a curse for us, and to have
the reproaches of God fall upon him, especially considering for
whom he thus displeased himself, for strangers, enemies, and
traitors, the just for the unjust, 1 Pet. iii. 18. This seems to come in as a
reason why we should bear the infirmities of the weak. We must not
please ourselves, for Christ pleased not himself; we must bear the
infirmities of the weak, for Christ bore the reproaches of those
that reproached God. He bore the guilt of sin and the curse for it;
we are only called to bear a little of the trouble of it. He bore
the presumptuous sins of the wicked; we are called only to bear the
infirmities of the weak.—Even Christ; kai gar ho
Christos. Even he who was infinitely happy in the enjoyment
of himself, who needed not us nor our services,—even he who
thought it no robbery to be equal with God, who had reason enough
to pleas himself, and no reason to be concerned, much less to be
crossed, for us,—even he pleased not himself, even he bore our
sins. And should not we be humble, and self-denying, and ready to
consider one another, who are members one of another?

(3.) That therefore we must go and do
likewise: For whatsoever things were written aforetime were
written for our learning. [1.] That which is written of Christ,
concerning his self-denial and sufferings, is written for our
learning; he hath left us an example. If Christ denied himself,
surely we should deny ourselves, from a principle of ingenuousness
and of gratitude, and especially of conformity to his image. The
example of Christ, in what he did and said, is recorded for our
imitation. [2.] That which is written in the scriptures of the Old
Testament in the general is written for our learning. What David
had said in his own person Paul had just now applied to Christ. Now
lest this should look like a straining of the scripture, he gives
us this excellent rule in general, that all the scriptures of the
Old Testament (much more those of the New) were written for our
learning, and are not to be looked upon as of private
interpretation. What happened to the Old-Testament saint happened
to them for ensample; and the scriptures of the Old Testament have
many fulfillings. The scriptures are left for a standing rule to
us: they are written, that they might remain for our use and
benefit. First, For our learning. There are many things to
be learned out of the scriptures; and that is the best learning
which is drawn from these fountains. Those are the most learned
that are most mighty in the scriptures. We must therefore labour,
not only to understand the literal meaning of the scripture, but to
learn out of it that which will do us good; and we have need of
help therefore not only to roll away the stone, but to draw out the
water, for in many places the well is deep. Practical observations
are more necessary than critical expositions. Secondly, That we
through patience and comfort of the scriptures might have hope.
That hope which hath eternal life for its object is here proposed
as the end of scripture-learning. The scripture was written that we
might know what to hope for from God, and upon what grounds, and in
what way. This should recommend the scripture to us that it is a
special friend to Christian hope. Now the way of attaining this
hope is through patience and comfort of the scripture.
Patience and comfort suppose trouble and sorrow; such is the lot of
the saints in this world; and, were it not so, we should have no
occasion for patience and comfort. But both these befriend that
hope which is the life of our souls. Patience works experience, and
experience hope, which maketh not ashamed, ch. v. 3-5. The more patience we
exercise under troubles the more hopefully we may look through our
troubles; nothing more destructive to hope than impatience. And the
comfort of the scriptures, that comfort which springs from
the word of God (that is the surest and sweetest comfort) is
likewise a great stay to hope, as it is an earnest in hand of the
good hoped for. The Spirit, as a comforter, is the earnest of our
inheritance.

Christian Unity. (a.
d. 58.)

5 Now the God of patience and consolation grant
you to be like-minded one toward another according to Christ Jesus:
6 That ye may with one mind and one mouth glorify
God, even the Father of our Lord Jesus Christ.

The apostle, having delivered two
exhortations, before he proceeds to more, intermixes here a prayer
for the success of what he had said. Faithful ministers water their
preaching with their prayers, because, whoever sows the seed, it is
God that gives the increase. We can but speak to the ear; it is
God's prerogative to speak to the heart. Observe,

I. The title he gives to God: The God of
patience and consolation, who is both the author and the
foundation of all the patience and consolation of the saints, from
whom it springs and on whom it is built. He gives the grace of
patience; he confirms and keeps it up as the God of consolation;
for the comforts of the Holy Ghost help to support believers, and
to bear them up with courage and cheerfulness under all their
afflictions. When he comes to beg the pouring out of the spirit of
love and unity he addresses himself to God as the God of patience
and consolation; that is, 1. As a God that bears with us and
comforts us, is not extreme to mark what we do amiss, but is ready
to comfort those that are cast down—to teach us so to testify our
love to our brethren, and by these means to preserve and maintain
unity, by being patient one with another and comfortable one to
another. Or, 2. As a God that gives us patience and comfort. He had
spoken (v. 4) of
patience and comfort of the scriptures; but here he looks up to God
as the God of patience and consolation: it comes through the
scripture as the conduit-pipe, but from God as the fountain-head.
The more patience and comfort we receive from God, the better
disposed we are to love one another. Nothing breaks the peace more
than an impatient, and peevish, and fretful melancholy temper.

II. The mercy he begs of God: Grant you
to be like-minded one towards another, according to Christ
Jesus. 1. The foundation of Christian love and peace is laid in
like-mindedness, a consent in judgment as far as you have attained,
or at least a concord and agreement in affection. To auto
phronein—to mind the same thing, all occasions of
difference removed, and all quarrels laid aside. 2. This
like-mindedness must be according to Christ Jesus, according
to the precept of Christ, the royal law of love, according to the
pattern and example of Christ, which he had propounded to them for
their imitation, v.
3. Or, "Let Christ Jesus be the centre of your unity.
Agree in the truth, not in any error." It was a cursed concord and
harmony of those who were of one mind to give their power and
strength to the beast (Rev. xvii.
13); this was not a like-mindedness according to Christ,
but against Christ; like the Babel-builders, who were one in their
rebellion, Gen. xi. 6. The
method of our prayer must be first for truth, and then for peace;
for such is the method of the wisdom that is from above: it is
first pure, then peaceable. This is to be like-minded according
to Christ Jesus. 3. Like-mindedness among Christians, according to
Christ Jesus, is the gift of God; and a precious gift it is, for
which we must earnestly seek unto him. He is the Father of
spirits, and fashions the hearts of men alike (Ps. xxxiii. 15), opens the
understanding, softens the heart, sweetens the affections, and
gives the grace of love, and the Spirit as a Spirit of love, to
those that ask him. We are taught to pray that the will of God may
be done on earth as it is done in heaven—now there it is done
unanimously, among the angels, who are one in their praises and
services; and our desire must be that the saints on earth may be so
too.

III. The end of his desire: that God may be
glorified, v. 6. This
is his plea with God in prayer, and is likewise an argument with
them to seek it. We should have the glory of God in our eye in
every prayer; therefore our first petition, as the foundation of
all the rest, must be, Hallowed be thy name. Like-mindedness
among Christians is in order to our glorifying God, 1. With one
mind and one mouth. It is desirable that Christians should
agree in every thing, that so they may agree in this, to praise God
together. It tends very much to the glory of God, who is one, and
his name one, when it is so. It will not suffice that there be one
mouth, but there must be one mind, for God looks at the heart; nay,
there will hardly be one mouth where there is not one mind, and God
will scarcely be glorified where there is not a sweet conjunction
of both. One mouth in confessing the truths of God, in praising the
name of God—one mouth in common converse, not jarring, biting, and
devouring one another—one mouth in the solemn assembly, one
speaking, but all joining. 2. As the Father of our Lord Jesus
Christ. This is his New-Testament style. God must be glorified
as he has now revealed himself in the face of Jesus Christ,
according to the rules of the gospel, and with an eye to Christ, in
whom he is our Father. The unity of Christians glorifies God as
the Father of our Lord Jesus Christ, because it is a kind of
counter-part or representation of the oneness that is between the
Father and the Son. We are warranted so to speak of it, and, with
that in our eye, to desire it, and pray for it, from John xvii. 21, That they all may
be one, as thou, Father, art in me, and I in thee: a high
expression of the honour and sweetness of the saints' unity. And it
follows, The the world may believe that thou hast sent me;
and so God may be glorified as the Father of our Lord Jesus
Christ.

Christian Unity. (a.
d. 58.)

7 Wherefore receive ye one another, as Christ
also received us to the glory of God. 8 Now I say that Jesus
Christ was a minister of the circumcision for the truth of God, to
confirm the promises made unto the fathers: 9 And
that the Gentiles might glorify God for his mercy; as it is
written, For this cause I will confess to thee among the Gentiles,
and sing unto thy name. 10 And again he saith, Rejoice, ye
Gentiles, with his people. 11 And again, Praise the Lord,
all ye Gentiles; and laud him, all ye people. 12 And again,
Esaias saith, There shall be a root of Jesse, and he that shall
rise to reign over the Gentiles; in him shall the Gentiles
trust.

The apostle here returns to his exhortation
to Christians. What he says here (v. 7) is to the same purport with the
former; but the repetition shows how much the apostle's heart was
upon it. "Receive one another into your affection, into your
communion, and into your common conversation, as there is
occasion." He had exhorted the strong to receive the weak
(ch. xiv. 1), here,
Receive one another; for sometimes the prejudices of the
weak Christian make him shy of the strong, as much as the pride of
the strong Christian makes him shy of the weak, neither of which
ought to be. Let there be a mutual embracing among Christians.
Those that have received Christ by faith must receive all
Christians by brotherly love; though poor in the world, though
persecuted and despised, though it may be matter of reproach and
danger to you to receive them, though in the less weighty matters
of the law they are of different apprehensions, though there may
have been occasion for private piques, yet, laying aside these and
the like considerations, receive you one another. Now the
reason why Christians must receive one another is taken, as before,
from the condescending love of Christ to us: As Christ also
received us, to the glory of God. Can there be a more cogent
argument? Has Christ been so kind to us, and shall we be so unkind
to those that are his? Was he so forward to entertain us, and shall
we be backward to entertain our brethren? Christ has received us
into the nearest and dearest relations to himself: has received us
into his fold, into his family, into the adoption of sons, into a
covenant of friendship, yea, into a marriage-covenant with himself;
he has received us (though we were strangers and enemies, and had
played the prodigal) into fellowship and communion with himself.
Those words, to the glory of God, may refer both to Christ's
receiving us, which is our pattern, and to our receiving one
another, which is our practice according to that pattern.

I. Christ hath received us to the glory of
God. The end of our reception by Christ is that we might glorify
God in this world, and be glorified with him in that to come. It
was the glory of God, and our glory in the enjoyment of God, that
Christ had in his eye when he condescended to receive us. We are
called to an eternal glory by Christ Jesus, John xvii. 24. See to what he received us-to
a happiness transcending all comprehension; see for what he
received us—for his Father's glory; he had this in his eye in all
the instances of his favour to us.

II. We must receive one another to the
glory of God. This must be our great end in all our actions, that
God may be glorified; and nothing more conduces to this than the
mutual love and kindness of those that profess religion; compare
v. 6, That you may
with one mind and one mouth glorify God. That which was a bone
of contention among them was a different apprehension about meats
and drinks, which took rise in distinction between Jews and
Gentiles. Now, to prevent and make up this different, he shows how
Jesus Christ has received both Jews and Gentiles; in him they are
both one, one new man, Eph.
ii. 14-16. Now it is a rule, Quæ conveniunt in aliquo
tertio, inter se conveniunt—Things which agree with a third thing
agree with each other. Those that agree in Christ, who is the
Alpha and the Omega, the first and the last, and the great centre
of unity, may well afford to agree among themselves. This
coalescence of the Jews and Gentiles in Christ and Christianity was
a thing that filled and affected Paul so much that he could not
mention it without some enlargement and illustration.

1. He received the Jews, v. 8. Let not any think hardly or
scornfully therefore of those that were originally Jews, and still,
through weakness, retain some savour of their old Judaism; for,
(1.) Jesus Christ was a minister of the circumcision. That
he was a minister, diakonos—a servant,
bespeaks his great and exemplary condescension, and puts an honour
upon the ministry: but that he was a minister of the circumcision,
was himself circumcised and made under the law, and did in his own
person preach the gospel to the Jews, who were of the
circumcision—this makes the nation of the Jews more considerable
than otherwise they appear to be. Christ conversed with the Jews,
blessed them, looked upon himself as primarily sent to the lost
sheep of the house of Israel, laid hold of the seed of Abraham
(Heb. ii. 16,
margin), and by them, as it were, caught at the whole body
of mankind. Christ's personal ministry was appropriated to them,
though the apostles had their commission enlarged. (2.) He was so
for the truth of God. That which he preached to them was the truth;
for he came into the world to bear witness to the truth, John xviii. 37. And he is himself
the truth, John xiv. 6. Or,
for the truth of God, that is, to make good the promises given to
the patriarchs concerning the special mercy God had in store for
their seed. It was not for the merit of the Jews, but for the truth
of God, that they were thus distinguished—that God might approve
himself true to this word which he had spoken.—To confirm the
promises made unto the fathers. The best confirmation of
promises is the performance of them. It was promised that in the
seed of Abraham all the nations of the earth should be blessed,
that Shiloh should come from between the feet of Judah, that out of
Israel should he proceed that should have the dominion, that out of
Zion should go forth the law, and many the like. There were many
intermediate providences which seemed to weaken those promises,
providences which threatened the fatal decay of that people; but
when Messiah the Prince appeared in the fulness of time, as a
minister of the circumcision, all these promises were confirmed,
and the truth of them was made to appear; for in Christ all the
promises of God, both those of the Old Testament and those of the
New, are Yea, and in him Amen. Understanding by the promises
made to the fathers the whole covenant of grace, darkly
administered under the Old Testament, and brought to a clearer
light now under the gospel, it was Christ's great errand to confirm
that covenant, Dan. ix. 27.
He confirmed it by shedding the blood of the covenant.

(1.) Observe Christ's favour to the
Gentiles, in taking them in to praise God—the work of the church
on earth and the wages of that in heaven. One design of Christ was
that the Gentiles likewise might be converted that they might be
one with the Jews in Christ's mystical body. A good reason why they
should not think the worse of any Christian for his having been
formerly a Gentile; for Christ has received him. He invites the
Gentiles, and welcomes them. Now observe how their conversion is
here expressed: That the Gentiles might glorify God for his
mercy. A periphrasis of conversion. [1.] They shall have matter
for praise, even the mercy of God. Considering the miserable and
deplorable condition that the Gentile world was in, the receiving
of them appears more as an act of mercy than the receiving of the
Jews. Those that were Lo-ammi—not a people, were
Lo-ruhama—not obtaining mercy, Hos. i. 6, 9; ii. 23. The greatest mercy
of God to any people is the receiving of them into covenant with
himself: and it is good to take notice of God's mercy in receiving
us. [2.] They shall have a heart for praise. They shall glorify God
for his mercy. Unconverted sinners do nothing to glorify God; but
converting grace works in the soul a disposition to speak and do
all to the glory of God; God intended to reap a harvest of glory
from the Gentiles, who had been so long turning his glory into
shame.

(2.) The fulfilling of the scriptures in
this. The favour of God to the Gentiles was not only mercy, but
truth. Though there were not promises directly given to them, as to
the fathers of the Jews, yet there were many prophesies concerning
them, which related to the calling of them, and the embodying of
them in the church, some of which he mentions because it was a
thing that the Jews were hardly persuaded to believe. Thus, by
referring them to the Old Testament, he labours to qualify their
dislike of the Gentiles, and so to reconcile the parties at
variance. [1.] It was foretold that the Gentiles should have the
gospel preached to them: "I will confess to thee among the
Gentiles (v. 9),
that is, thy name shall be known and owned in the Gentile world,
there shall gospel grace and love be celebrated." This is quoted
from Ps. xviii. 49, I
will give thanks unto thee, O Lord, among the heathen. A
thankful explication and commemoration of the name of God are an
excellent means of drawing others to know and praise God. Christ,
in and by his apostles and ministers, whom he sent to disciple all
nations, did confess to God among the Gentiles. The exaltation of
Christ, as well as the conversion of sinners, is set forth by the
praising of God. Christ's declaring God's name to his brethren is
called his praising God in the midst of the congregation,Ps. xxii. 22. Taking these
words as spoken by David, they were spoken when he was old and
dying, and he was not likely to confess to God among the Gentiles;
but when David's psalms are read and sung among the Gentiles, to
the praise and glory of God, it may be said that David is
confessing to God among the Gentiles, and singing to his
name. He that was the sweet psalmist of the Gentiles.
Converting grace makes people greatly in love with David's psalms.
Taking them as spoken by Christ, the Son of David, it may be
understood of his spiritual indwelling by faith in the hearts of
all the praising saints. If any confess to God among the Gentiles,
and sing to his name, it is not they, but Christ and his grace in
them. I live, yet not I, but Christ liveth in me; so, I
praise, yet not I, but Christ in me. [2.] That the Gentiles should
rejoice with his people, v. 10. This is quoted from that song
of Moses, Deut. xxxii. 43.
Observe, Those who were incorporated among his people are said to
rejoice with his people. No greater joy can come to any people than
the coming of the gospel among them in power. Those Jews that
retain a prejudice against the Gentiles will by no means admit them
to any of their joyful festivities; for (say they) a stranger
intermeddleth not with the joy, Prov.
xiv. 10. But, the partition-wall being taken down, the
Gentiles are welcome to rejoice with his people. Being brought into
the church, they share in its sufferings, are companions in
patience and tribulation, to recompense which they share in the
joy. [3.] That they should praise God (v. 11): Praise the Lord, all ye
Gentiles. This is quoted out of that short psalm, Ps. cxvii. 1. Converting grace sets
people a praising God, furnishes with the richest matter for
praise, and gives a heart to it. The Gentiles had been, for many
ages, praising their idols of wood and stone, but now they are
brought to praise the Lord; and this David in spirit speaks of. In
calling upon all the nations to praise the Lord, it is intimated
that they shall have the knowledge of him. [4.] That they should
believe in Christ (v.
12), quoted from Isa. xi.
10, where observe, First, The revelation of
Christ, as the Gentiles' king. He is here called the root of
Jesse, that is, such a branch from the family of David as is
the very life and strength of the family: compare Isa. xi. 1. Christ was David's Lord,
and yet withal he was the Son of David (Matt. xxii. 45), for he was the root and
offspring of David, Rev. xxii.
16. Christ, as God, was David's root; Christ, as man,
was David's offspring.—And he that shall rise to reign over the
Gentiles. This explains the figurative expression of the
prophet, he shall stand for an ensign of the people. When
Christ rose from the dead, when he ascended on high, it was to
reign over the Gentiles. Secondly, The recourse of the
Gentiles to him: In him shall the Gentiles trust. Faith is
the soul's confidence in Christ and dependence on him. The prophet
has it, to him shall the Gentiles seek. The method of faith
is first to seek unto Christ, as to one proposed to us for a
Saviour; and, finding him able and willing to save, then to trust
in him. Those that know him will trust in him. Or, this seeking to
him is the effect of a trust in him; seeking him by prayer, and
pursuant endeavours. We shall never seek to Christ till we trust in
him. Trust is the mother; diligence in the use of means the
daughter. Jews and Gentiles being thus united in Christ's love, why
should they not be united in one another's love?

The God of Hope. (a.
d. 58.)

13 Now the God of hope fill you with all joy and
peace in believing, that ye may abound in hope, through the power
of the Holy Ghost.

Here is another prayer directed to God, as
the God of hope; and it is, as the former (v. 5, 6), for spiritual blessings:
these are the blest blessings, and to be first and chiefly prayed
for.

I. Observe how he addresses himself to God,
as the God of hope. It is good in prayer to fasten upon
those names, titles, and attributes of God, which are most suitable
to the errand we come upon, and will best serve to encourage our
faith concerning it. Every word in the prayer should be a plea.
Thus should the cause be skilfully ordered, and the mouth filled
with arguments. God is the God of hope. He is the foundation on
which our hope is built, and he is the builder that doth himself
raise it: he is both the object of our hope, and the author of it.
That hope is but fancy, and will deceive us, which is not fastened
upon God (as the goodness hoped for, and the truth hoped in), and
which is not of his working in us. We have both together, Ps. cxix. 49. Thy word—there
is God the object; on which thou hast caused me to
hope—there is God the author of our hope, 1 Pet. i. 3.

II. What he asks of God, not for himself,
but for them.

1. That they might be filled with all
joy and peace in believing. Joy and peace are two of those
things in which the kingdom of God consists, ch. xiv. 17. Joy in God, peace of
conscience, both arising from a sense of our justification; see
ch. v. 1, 2. Joy and
peace in our own bosoms would promote a cheerful unity and
unanimity with our brethren. Observe, (1.) How desirable this joy
and peace are: they are filling. Carnal joy puffs up the soul, but
cannot fill it; therefore in laughter the heart is sad. True,
heavenly, spiritual joy is filling to the soul; it has a
satisfaction in it, answerable to the soul's vast and just desires.
Thus does God satiate and replenish the weary soul. Nothing more
than this joy, only more of it, even the perfection of it in glory,
is the desire of the soul that hath it, Ps. iv. 6, 7; xxxvi. 8; lxiii. 5; lxv.
4. (2.) How it is attainable. [1.] By prayer. We must go
to God for it; he will for this be enquired of. Prayer fetches in
spiritual joy and peace. [2.] By believing; that is the means to be
used. It is vain, and flashy, and transient joy, that is the
product of fancy; true substantial joy is the fruit of faith.
Believing, you rejoice with joy unspeakable, 1 Pet. i. 8. It is owing to the
weakness of our faith that we are so much wanting in joy and peace.
Only believe; believe the goodness of Christ, the love of Christ,
the promises of the covenant, and the joys and glories of heaven;
let faith be the substance and evidence of these things, and the
result must needs be joy and peace. Observe, It is all joy
and peace—all sorts of true joy and peace. When we come to God by
prayer we must enlarge our desires; we are not straitened in him,
why should we be straitened in ourselves? Ask for all joy; open thy
mouth wide, and he will fill it.

2. That they might abound in hope
through the power of the Holy Ghost. The joy and peace of
believers arise chiefly from their hopes. What is laid out upon
them is but little, compared with what is laid up for them;
therefore the more hope they have the more joy and peace they have.
We do then abound in hope when we hope for great things from God,
and are greatly established and confirmed in these hopes.
Christians should desire and labour after an abundance of hope,
such hope as will not make ashamed. This is through the power of
the Holy Ghost. The same almighty power that works grace begets and
strengthens this hope. Our own power will never reach it; and
therefore where this hope is, and is abounding, the blessed Spirit
must have all the glory.

Paul Commends the Brethren. (a.
d. 58.)

14 And I myself also am persuaded of you, my
brethren, that ye also are full of goodness, filled with all
knowledge, able also to admonish one another. 15
Nevertheless, brethren, I have written the more boldly unto you in
some sort, as putting you in mind, because of the grace that is
given to me of God, 16 That I should be the minister of
Jesus Christ to the Gentiles, ministering the gospel of God, that
the offering up of the Gentiles might be acceptable, being
sanctified by the Holy Ghost.

Here, I. He commends these Christians with
the highest characters that could be. He began his epistle with
their praises (ch. i.
8), Your faith is spoken of throughout the world,
thereby to make way for his discourse: and, because sometimes he
had reproved them sharply, he now concludes with the like
commendation, to qualify them, and to part friends. This he does
like an orator. It was not a piece of idle flattery and compliment,
but a due acknowledgment of their worth, and of the grace of God in
them. We must be forward to observe and commend in others that
which is excellent and praise-worthy; it is part of the present
recompence of virtue and usefulness, and will be of use to quicken
others to a holy emulation. It was a great credit to the Romans to
be commended by Paul, a man of such great judgment and integrity,
too skilful to be deceived and too honest to flatter. Paul had no
personal acquaintance with these Christians, and yet he says he was
persuaded of their excellencies, though he knew them only be
hearsay. As we must not, on the one hand, be so simple as to
believe every word; so, on the other hand, we must not be so
skeptical as to believe nothing; but especially we must be forward
to believe good concerning others: in this case charity hopeth all
things, and believeth all things, and (if the probabilities be any
way strong, as here they were) is persuaded. It is safer to err on
this side. Now observe what it was that he commended them for. 1.
That they were full of goodness; therefore the more likely
to take in good part what he had written, and to account it a
kindness; and not only so, but to comply with it, and to put it in
practice, especially that which relates to their union and to the
healing of their differences. A good understanding of one another,
and a good will to one another, would soon put an end to strife. 2.
Filled with all knowledge. Goodness and knowledge together!
A very rare and an excellent conjunction; the head and the heart of
the new man. All knowledge, all necessary knowledge, all the
knowledge of those things which belong to their everlasting peace.
3. Able to admonish one another. To this there is a further
gift requisite, even the gift of utterance. Those that have
goodness and knowledge should communicate what they have for the
use and benefit of others. "You that excel so much in good gifts
may think you have no need of any instructions of mine." It is a
comfort to faithful ministers to see their work superseded by the
gifts and graces of their people. How gladly would ministers leave
off their admonishing work, if people were able and willing to
admonish one another! Would to God that all the Lord's people were
prophets. But that which is every body's work is nobody's work; and
therefore,

II. He clears himself from the suspicion of
intermeddling needlessly with that which did not belong to him,
v. 15. Observe how
affectionately he speaks to them: My brethren (v. 14), and again,
brethren, v.
15. He had himself, and taught others, the art of
obliging. He calls them all his brethren, to teach them brotherly
love one to another. Probably he wrote the more courteously to them
because, being Roman citizens living near the court, they were more
genteel, and made a better figure; and therefore Paul, who became
all things to all men, was willing, by the respectfulness of his
style, to please them for their good. He acknowledges he had
written boldly in some sort—tolmeroteron apo
merous, in a manner that looked like boldness and
presumption, and for which some might perhaps charge him with
taking too much upon him. But then consider,

1. He did it only as their remembrancer:
As putting you in mind. such humble thoughts had Paul of
himself, though he excelled in knowledge, that he would not pretend
to tell them that which they did not know before, but only to
remind them of that in which they had formerly been by others
instructed. So Peter, 2 Pet. i.
12; iii. 1. People commonly excuse themselves from
hearing the word with this, that the minister can tell them nothing
but what they knew before. If it be so, yet have they not need to
know it better, and to be put in mind of it?

2. He did it as the apostle of the
Gentiles. It was in pursuance of his office: Because of the
grace (that is, the apostleship, ch. i. 5) given to me of God, to
be the minister of Jesus Christ to the Gentiles, v. 16. Paul reckoned it a
great favour, and an honour that God had put upon him, in putting
him into that office, ch. i.
13. Now, because of this grace given to him, he thus
laid out himself among the Gentiles, that he might not receive that
grace of God in vain. Christ received that he might give; so did
Paul; so have we talents which must not be buried. Places and
offices must be filled up with duty. It is good for ministers to be
often remembering the grace that is given unto them of God.
Minister verbi es, hoc age—You are a minister of the word; give
yourself wholly to it, was Mr. Perkins's motto. Paul was a
minister. Observe here, (1.) Whose minister he was: the minister
of Jesus Christ, 1 Cor. iv.
1. He is our Master; his we are, and him we serve. (2.)
To whom: to the Gentiles. So God had appointed him, Acts xxii. 21. So Peter and he had
agreed, Gal. ii. 7-9. These
Romans were Gentiles: "Now," says he, "I do not thrust myself upon
you, nor seek any lordship over you; I am appointed to it: if you
think I am rude and bold, my commission is my warrant, and must
bear me out." (3.) What he ministered: the gospel of God;hierourgounta to euangelion—ministering as about
holy things (so the word signifies), executing the office of a
Christian priest, more spiritual, and therefore more excellent,
than the Levitical priesthood. (4.) For what end: that the
offering up (or sacrificing) of the Gentiles might be
acceptable—that god might have the glory which would redound
to his name by the conversion of the Gentiles. Paul laid out
himself thus to bring about something that might be acceptable to
God. Observe how the conversion of the Gentiles is expressed: it is
the offering up of the Gentiles; it is prosphora ton
ethnon—the oblation of the Gentiles, in which the
Gentiles are looked upon either, [1.] As the priests, offering the
oblation of prayer and praise and other acts of religion. Long had
the Jews been the holy nation, the kingdom of priests, but now the
Gentiles are made priests unto God (Rev. v. 10), by their conversion to the
Christian faith consecrated to the service of God, that the
scripture may be fulfilled, In ever place incense shall be
offered, and a pure offering, Mal.
i. 11. The converted Gentiles are said to be made
nigh (Eph. ii. 13)—
the periphrasis of priests. Or, [2.] The Gentiles are themselves
the sacrifice offered up to God by Paul, in the name of Christ, a
living sacrifice, holy, acceptable to God, ch. xii. 1. A sanctified soul is
offered up to God in the flames of love, upon Christ the altar.
Paul gathered in souls by his preaching, not to keep them to
himself, but to offer them up to God: Behold, I, and the
children that God hath given me. And it is an acceptable
offering, being sanctified by the Holy Ghost. Paul preached
to them, and dealt with them; but that which made them sacrifices
to God was their sanctification; and this was not his work, but the
work of the Holy Ghost. None are acceptably offered to God but
those that are sanctified: unholy things can never be pleasing to
the holy God.

The Apostle's Labours. (a.
d. 58.)

17 I have therefore whereof I may glory through
Jesus Christ in those things which pertain to God. 18 For I
will not dare to speak of any of those things which Christ hath not
wrought by me, to make the Gentiles obedient, by word and deed,
19 Through mighty signs and wonders, by the power of the
Spirit of God; so that from Jerusalem, and round about unto
Illyricum, I have fully preached the gospel of Christ. 20
Yea, so have I strived to preach the gospel, not where Christ was
named, lest I should build upon another man's foundation: 21
But as it is written, To whom he was not spoken of, they shall see:
and they that have not heard shall understand.

The apostle here gives some account of
himself and of his own affairs. Having mentioned his ministry and
apostleship, he goes on further to magnify his office in the
efficacy of it, and to mention to the glory of God the great
success of his ministry and the wonderful things that God had done
by him, for encouragement to the Christian church at Rome, that
they were not alone in the profession of Christianity, but though,
compared with the multitude of their idolatrous neighbours, they
were but a little flock, yet, up and down the country, there were
many that were their companions in the kingdom and patience of
Jesus Christ. It was likewise a great confirmation of the truth of
the Christian doctrine that it had such strange success, and was so
far propagated by such weak and unlikely means, such multitudes
captivated to the obedience of Christ by the foolishness of
preaching. Therefore Paul gives them this account, which he makes
the matter of his glorying; not vain glory, but holy gracious
glorying, which appears by the limitations; it is through Jesus
Christ. Thus does he centre all his glorying in Christ; he
teaches us so to do, 1 Cor. i.
31. Not unto us, Ps.
cxv. 1. And it is in those things which pertain to
God. The conversion of souls is one of those things that
pertain to God, and therefore is the matter of Paul's glorying; not
the things of the flesh. Whereof I may glory, echo oun
kauchesin en Christo Iesou ta pros Theon. I would rather
read it thus: Therefore I have a rejoicing in Christ Jesus
(it is the same word that is used, 2 Cor. i. 12, and Phil. iii. 3, where
it is the character of the circumcision that they
rejoice—kauchomenoi, in Christ Jesus)
concerning the things of God; or those things that are
offered to God—the living sacrifices of the Gentiles, v. 16. Paul would have them to
rejoice with him in the extent and efficacy of his ministry, of
which he speaks not only with the greatest deference possible to
the power of Christ, and the effectual working of the Spirit as all
in all; but with a protestation of the truth of what he said
(v. 18): I will
not dare to speak of any of those things which Christ hath not
wrought by me. He would not boast of things without his line,
nor take the praise of another man's work, as he might have done
when he was writing to distant strangers, who perhaps could not
contradict him; but (says he) I dare not do it: a faithful man
dares not lie, however he be tempted, dares be true, however he be
terrified. Now, in this account of himself, we may observe,

I. His unwearied diligence and industry in
his work. He was one that laboured more abundantly than they
all.

1. He preached in many places: From
Jerusalem, whence the law went forth as a lamp that shineth,
and round about unto Illyricum, many hundred miles distant
from Jerusalem. We have in the book of the Acts an account of
Paul's travels. There we find him, after he was sent forth to
preach to the Gentiles (Acts
xiii.), labouring in that blessed work in Seleucia,
Cyprus, Pamphylia, Pisidia, and Lycaonia (Acts xiii. and xiv.), afterwards
travelling through Syria and Cilicia, Phrygia, Galatia, Mysia,
Troas, and thence called over to Macedonia, and so into Europe,
Acts xv. and xvi. Then
we find him very busy at Thessalonica, Berea, Athens, Corinth,
Ephesus, and the parts adjacent. Those that know the extent and
distance of these countries will conclude Paul an active man,
rejoicing as a strong man to run a race. Illyricum is the country
now called Sclavonia, bordering upon Hungary. Some take it for the
same with Bulgaria; others for the lower Pannonia: however, it was
a great way from Jerusalem. Now it might be suspected that if Paul
undertook so much work, surely he did it by the halves. "No," says
he, "I have fully preached the Gospel of Christ—have given
them a full account of the truth and terms of the gospel, have not
shunned to declare the whole counsel of God (Acts xx. 27), have kept back nothing that was
necessary for them to know." Filled the gospel, so the word
is; peplerokenai to euangelion, filled it as the net
is filled with fishes in a large draught; or filled the gospel,
that is, filled them with the gospel. Such a change does the gospel
make that, when it comes in power to any place, it fills the place.
Other knowledge is airy, and leaves souls empty, but he knowledge
of the gospel is filling.

2. He preached in places that had not heard
the gospel before, v. 20,
21. He broke up the fallow ground, laid the first stone
in many places, and introduced Christianity where nothing had
reigned for many ages but idolatry and witchcraft, and all sorts of
diabolism. Paul broke the ice, and therefore must needs meet with
the more difficulties and discouragements in his work. Those who
preached in Judea had upon this account a much easier task than
Paul, who was the apostle of the Gentiles; for they entered into
the labours of others, John iv.
38. Paul, being a hardy man, was called out to the
hardest work; there were many instructors, but Paul was the great
father—many that watered, but Paul was the great planter. Well, he
was a bold man that made the first attack upon the palace of the
strong man armed in the Gentile world, that first assaulted Satan's
interest there, and Paul was that man who ventured the first onset
in many places, and suffered greatly for it. He mentions this as a
proof of his apostleship; for the office of the apostles was
especially to bring in those that were without, and to lay the
foundations of the new Jerusalem; see Rev. xxi. 14. Not but that Paul preached in
many places where others had been at work before him; but he
principally and mainly laid himself out for the good of those that
sat in darkness. He was in care not to build upon another man's
foundation, lest he should thereby disprove his apostleship,
and give occasion to those who sought occasion to reflect upon him.
He quotes a scripture for this out of Isa. lii. 15, To whom he was not spoken
of, they shall see. That which had not been told them, shall they
see; so the prophet has it, much to the same purport. This made
the success of Paul's preaching the more remarkable. The transition
from darkness to light is more sensible than the after-growth and
increase of that light. And commonly the greatest success of the
gospel is at its first coming to a place; afterwards people become
sermon-proof.

II. The great and wonderful success that he
had in his work: It was effectual to make the Gentiles
obedient. The design of the gospel is to bring people to be
obedient; it is not only a truth to be believed, but a law
to be obeyed. This Paul aimed at in all his travels; not his own
wealth and honour (if he had, he had sadly missed his aim), but the
conversion and salvation of souls: this his heart was upon, and for
this he travailed in birth again. Now how was this great work
wrought? 1. Christ was the principal agent. He does not say, "which
I worked," but "which Christ wrought by me," v. 18. Whatever good we do, it is not
we, but Christ by us, that does it; the work is his, the strength
his; he is all in all, he works all our works, Phil. ii. 13; Isa. xxvi. 12. Paul
takes all occasions to own this, that the whole praise might be
transmitted to Christ. 2. Paul was a very active instrument: By
word and deed, that is, by his preaching, and by the miracles
he wrought to confirm his doctrine; or his preaching and his
living. Those ministers are likely to win souls that preach both by
word and deed, by their conversation showing forth the power of the
truths they preach. This is according to Christ's example, who
began both to do and teach, Acts i.
1.—Through mighty signs and wonders: en
dynamei semeion—by the power, or in the strength,
of signs and wonders. These made the preaching of the word so
effectual, being the appointed means of conviction, and the divine
seal affixed to the gospel-charter, Mark xvi. 17, 18. 3. The power of the
Spirit of God made this effectual, and crowned all with the
desired success, v.
19. (1.) The power of the Spirit in Paul, as in the
other apostles, for the working of those miracles. Miracles were
wrought by the power of the Holy Ghost (Acts i. 8), therefore reproaching the miracles
is called the blasphemy against the Holy Ghost. Or, (2.) The power
of the Spirit in the hearts of those to whom the word was preached,
and who saw the miracles, making these means effectual to some and
not to others. It is the Spirit's operation that makes the
difference. Paul himself, as great a preacher as he was, with all
his might signs and wonders, could not make one soul obedient
further than the power of the Spirit of God accompanied his
labours. It was the Spirit of the Lord of hosts that made those
great mountains plain before this Zerubbabel. This is an
encouragement to faithful ministers, who labour under the sense of
great weakness and infirmity, that it is all one to the blessed
Spirit to work by many, or by those that have on power. The same
almighty Spirit that wrought with Paul often perfects strength in
weakness, and ordains praise out of the mouths of babes and
sucklings. This success which he had in preaching is that which he
here rejoices in; for the converted nations were his joy and crown
of rejoicing: and he tells them of it, not only that they might
rejoice with him, but that they might be the more ready to receive
the truths which he had written to them, and to own him whom Christ
had thus signally owned.

The Apostle's Labours; Paul's Desire to See
the Romans; Contributions for the Poor Saints. (a.
d. 58.)

22 For which cause also I have been much
hindered from coming to you. 23 But now having no more place
in these parts, and having a great desire these many years to come
unto you; 24 Whensoever I take my journey into Spain, I will
come to you: for I trust to see you in my journey, and to be
brought on my way thitherward by you, if first I be somewhat filled
with your company. 25 But now I go unto Jerusalem to
minister unto the saints. 26 For it hath pleased them of
Macedonia and Achaia to make a certain contribution for the poor
saints which are at Jerusalem. 27 It hath pleased them
verily; and their debtors they are. For if the Gentiles have been
made partakers of their spiritual things, their duty is also to
minister unto them in carnal things. 28 When therefore I
have performed this, and have sealed to them this fruit, I will
come by you into Spain. 29 And I am sure that, when I come
unto you, I shall come in the fulness of the blessing of the gospel
of Christ.

St. Paul here declares his purpose to come
and see the Christians at Rome. Upon this head his matter is but
common and ordinary, appointing a visit to his friends; but the
manner of his expression is gracious and savoury, very instructive,
and for our imitation. We should learn by it to speak of our common
affairs in the language of Canaan. Even our common discourse should
have an air of grace; by this it will appear what country we belong
to. It should seem that Paul's company was very much desired at
Rome. He was a man that had as many friends and as many enemies as
most men ever had: he passed through evil report and good report.
No doubt they had heard much of him at Rome, and longed to see him.
Should the apostle of the Gentiles be a stranger at Rome, the
metropolis of the Gentile world? Why as to this he excuses it that
he had not come yet, he promises to come shortly, and gives a good
reason why he could not come now.

I. He excuses it that he never came yet.
Observe how careful Paul was to keep in with his friends, and to
prevent or anticipate any exceptions against him; not as one that
lorded it over God's heritage. 1. He assures them that he had a
great desire to see them; not to see Rome, though it was now in its
greatest pomp and splendour, nor to see the emperor's court, nor to
converse with the philosophers and learned men that were then at
Rome, though such conversation must needs be very desirable to so
great a scholar as Paul was, but to come unto you (v. 3), a company of poor
despised saints in Rome, hated of the world, but loving God, and
beloved of him. These were the men that Paul was ambitious of an
acquaintance with at Rome; they were the excellent ones in whom he
delighted, Ps. xvi. 3. And
he had a special desire to see them, because of the great character
they had in all the churches for faith and holiness; they were men
that excelled in virtue, and therefore Paul was so desirous to come
to them. This desire Paul had had for many years, and yet could
never compass it. The providence of God wisely overrules the
purposes and desires of men. God's dearest servants are not always
gratified in every thing that they have a mind to. Yet all that
delight in God have the desire of their heart fulfilled (Ps. xxxvii. 4), though all the desires
in their heart be not humoured. 2. He tells them that the reason
why he could not come to them was because he had so much work cut
out for him elsewhere. For which cause, that is, because of
his labours in other countries, he was so much hindered. God
had opened a wide door for him in other places, and so turned him
aside. Observe in this, (1.) The gracious providence of God
conversant in a special manner about his ministers, casting their
lot, not according to their contrivance, but according to his own
purpose. Paul was several times crossed in his intentions;
sometimes hindered by Satan (as 1
Thess. ii. 18), sometimes forbidden by the Spirit
(Acts xvi. 7), and here
diverted by other work. Man purposes but God disposes, Prov. xvi. 9; xix. 21; Jer. x.
23. Ministers purpose, and their friends purpose
concerning them, but God overrules both, and orders the journeys,
removals, and settlements, of his faithful ministers as he pleases.
The stars are in the right hand of Christ, to shine where he sets
them. The gospel does not come by chance to any place, but by the
will and counsel of God. (2.) The gracious prudence of Paul, in
bestowing his time and pains where there was most need. Had Paul
consulted his own ease, wealth, and honour, the greatness of the
word would never have hindered him from seeing Rome, but would
rather have driven him thither, where he might have had more
preferment and taken less pains. But Paul sought the things of
Christ more than his own things, and therefore would not leave his
work of planting churches, no, not for a time, to go and see Rome.
The Romans were whole, and needed not the physician as other poor
places that were sick and dying. While men and women were every day
dropping into eternity, and their precious souls perishing for lack
of vision, it was no time for Paul to trifle. There was now a gale
of opportunity, the fields were white unto the harvest; such a
season slipped might never be retrieved; the necessities of poor
souls were pressing, and called aloud, and therefore Paul must be
busy. It concerns us all to do that first which is most needful.
True grace teaches us to prefer that which is necessary before that
which is unnecessary, Luke x. 41,
42. And Christian prudence teaches us to prefer that
which is more necessary before that which is less so. This Paul
mentions as a sufficient satisfying reason. We must not take it ill
of our friends if they prefer necessary work, which is pleasing to
God, before unnecessary visits and compliments, which may be
pleasing to us. In this, as in other things, we must deny
ourselves.

II. He promised to come and see them
shortly, v. 23, 24,
29. Having no more place in these parts, namely,
in Greece, where he then was. The whole of that country being more
or less leavened with the savour of the gospel, churches being
planted in the most considerable towns and pastors settled to carry
on the work which Paul had begun, he had little more to do there.
He had driven the chariot of the gospel to the sea-coast, and
having thus conquered Greece he is ready to wish there were another
Greece to conquer. Paul was one that went through with his work,
and yet then did not think of taking his ease, but set himself to
contrive more work, to devise liberal things. Here was a workman
that needed not to be ashamed. Observe,

1. How he forecasted his intended visit.
His project was to see them in his way to Spain. It appears by this
that Paul intended a journey into Spain, to plant Christianity
there. The difficulty and peril of the work, the distance of the
place, the danger of the voyage, the other good works (though less
needful, he thinks) which Paul might find to do in other places,
did not quench the flame of his holy zeal for the propagating of
the gospel, which did even eat him up, and make him forget himself.
But it is not certain whether ever he fulfilled his purpose, and
went to Spain. Many of the best expositors think he did not, but
was hindered in this as he was in others of his purposes. He did
indeed come to Rome, but he was brought thither a prisoner, and
there was detained two years; and whither he went after is
uncertain: but several of his epistles which he wrote in prison
intimate his purpose to go eastward, and not towards Spain.
However, Paul, forasmuch as it was in thine heart to bring the
light of the gospel into Spain, thou didst well, in that it was in
thine heart; as God said to David, 2
Chron. vi. 8. The grace of God often with favour accepts
the sincere intention, when the providence of God in wisdom
prohibits the execution. And do not we serve a good Master then?
2 Cor. viii. 12. Now, in
his way to Spain he proposed to come to them. Observe his prudence.
It is wisdom for every one of us to order our affairs so that we
may do the most work in the least time. Observe how doubtfully he
speaks: I trust to see you: not, "I am resolved I will,"
but, "I hope I shall." We must purpose all our purposes and make
all our promises in like manner with a submission to the divine
providence; not boasting ourselves of to-morrow, because we know
not what a day may bring forth, Prov. xxvii. 1; James iv.
13-15.

2. What he expected in his intended visit.
(1.) What he expected from them. He expected they would bring him
on his way towards Spain. It was not a stately attendance, such as
princes have but a loving attendance, such as friends give, that
Paul expected. Spain was then a province of the empire, well known
to the Romans, who had a great correspondence with it, and
therefore they might be helpful to Paul in his voyage thither; and
it was not barely their accompanying him part of the way, but their
furthering him in his expedition, that he counted upon: not only
out of their respect to Paul, but out of respect to the souls of
those poor Spaniards that Paul was going to preach to. It is justly
expected from all Christians that they should lay out themselves
for the promoting and furthering of every good work, especially
that blessed work of the conversion of souls, which they should
contrive to make as easy as may be to their ministers, and as
successful as may be to poor souls. (2.) What he expected in them:
to be somewhat filled with their company. That which Paul
desired was their company and conversation. The good company of the
saints is very desirable and delightful. Paul was himself a man of
great attainments in knowledge and grace, taller by head and
shoulders than other Christians in these things, and yet see how he
pleased himself with the thoughts of good company; for as iron
sharpens iron so does a man the countenance of his friend. He
intimates that he intended to make some stay with them, for he
would be filled with their company; not just look at them, and
away: and yet he thinks their converse so pleasant that he should
never have enough of it; it is but somewhat filled, he thought he
should leave them with a desire of more of their company. Christian
society, rightly managed and improved, is a heaven upon earth, a
comfortable earnest of our gathering together unto Christ at the
great day. Yet observe, It is but somewhat filled, apo
merous—in part. The satisfaction we have in
communion with the saints in this world is but partial; we are but
somewhat filled. It is partial compared with our communion with
Christ; that, and that only, will completely satisfy, that will
fill the soul. It is partial compared with the communion we hope to
have with the saints in the other world. When we shall sit down
with Abraham, and Isaac, and Jacob, with all the saints, and none
but saints, and saints made perfect, we shall have enough of that
society, and be quite filled with that company. (3.) What he
expected from God with them, v.
29. He expected to come in the fulness of the
blessing of the gospel of Christ. Observe, Concerning what he
expected from them he speaks doubtfully: I trust
to be brought on my way, and to be filled with your company.
Paul had learnt not to be too confident of the best. These very men
slipped from him afterwards, when he had occasion to use them
(2 Tim. iv. 16), At my
first answer, no man stood by me; none of the Christians at
Rome. The Lord teach us to cease from man. But concerning what he
expected from God he speaks confidently. It was uncertain whether
he should come or no, but I am sure when I do come I shall come
in the fulness, &c. We cannot expect too little from man,
nor too much from God. Now Paul expected that God would bring him
to them, loaded with blessings, so that he should be an instrument
of doing a great deal of good among them, and fill them with the
blessings of the gospel. Compare ch. i. 11, That I may impart unto
you some spiritual gift. The blessing of the gospel of Christ
is the best and most desirable blessing. When Paul would raise
their expectation of something great and good in his coming, he
directs them to hope for the blessings of the gospel, spiritual
blessings, knowledge, and grace, and comfort. There is then a happy
meeting between people and ministers, when they are both under the
fulness of the blessing. The blessing of the gospel is the treasure
which we have in earthen vessels. When ministers are fully prepared
to give out, and people fully prepared to receive, this blessing,
both are happy. Many have the gospel who have not the blessing of
the gospel, and so they have it in vain. The gospel will not
profit, unless God bless it to us; and it is our duty to wait upon
him for that blessing, and for the fulness of it.

III. He gives them a good reason why he
could not come and see them now, because he had other business upon
his hands, which required his attendance, upon which he must first
make a journey to Jerusalem, v. 25-28. He gives a particular
account of it, to show that the excuse was real. He was going to
Jerusalem, as the messenger of the church's charity to the poor
saints there. Observe what he says,

1. Concerning this charity itself. And he
speaks of that upon this occasion probably to excite the Roman
Christians to do the like, according to their ability. Examples are
moving, and Paul was very ingenious at begging, not for himself,
but for others. Observe, (1.) For whom it was intended: For the
poor saints which are at Jerusalem, v. 26. It is no strange thing for
saints to be poor. Those whom God favours the world often frowns
upon; therefore riches are not the best things, nor is poverty a
curse. It seems, the saints at Jerusalem were poorer than other
saints, either because the wealth of that people in general was now
declining, as their utter ruin was hastening on (and, to be sure,
if any must be kept poor, the saints must), or because the famine
that was over all the world in the days of Claudius Cæsar did in a
special manner prevail in Judea, a dry country; and, God having
called the poor of this world, the Christians smarted most by it.
This was the occasion of that contribution mentioned Acts xi. 28-30. Or, because the
saints at Jerusalem suffered most by persecution; for of all people
the unbelieving Jews were most inveterate in their rage and malice
against the Christians, wrath having come upon them to the
uttermost, 1 Thess. ii. 16.
The Christian Hebrews are particularly noted too as having had
their good spoiled (Heb. x.
34), in consideration of which this contribution was
made for them. Though the saints at Jerusalem were at a great
distance form them, yet they thus extended their bounty and
liberality to them, to teach us as we have ability, and as there is
occasion, to stretch out the hand of our charity to all that are of
the household of faith, though in places distant from us. Though in
personal instances of poverty every church should take care to
maintain their own poor (for such poor we have always with us), yet
sometimes, when more public instances of poverty are presented as
objects of our charity, though a great way off from us, we must
extend our bounty, as the sun his beams; and, with the virtuous
woman, stretch out our hands to the poor, and reach forth our
hands to the needy, Prov. xxxi.
20. (2.) By whom it was collected: By those of
Macedonia (the chief of whom were the Philippians) and
Achaia (the chief of whom were the Corinthians), two
flourishing churches, though yet in their infancy, newly converted
to Christianity. And I wish the observation did not hold that
people are commonly more liberal at their first acquaintance with
the gospel than they are afterwards, that, as well as other
instances of the first love and the love of the espousals, being
apt to cool and decay after a while. It seems those of Macedonia
and Achaia were rich and wealthy, while those at Jerusalem were
poor and needy, Infinite Wisdom ordering it so that some should
have what others want, and so this mutual dependence of Christians
one upon another might be maintained.—It pleased them. This
intimates how ready they were to it—they were not pressed nor
constrained to it, but they did it of their own accord; and how
cheerful they were in it—they took a pleasure in doing good; and
God loves a cheerful giver.—To make a certain contribution;koinonian tina—a communication, in token of
the communion of saints, and their fellow-membership, as in the
natural body one member communicates to the relief, and succour,
and preservation of another, as there is occasion. Every thing that
passes between Christians should be a proof and instance of that
common union which they have one with another in Jesus Christ. Time
was when the saints at Jerusalem were on the giving hand, and very
liberal they were, when they laid their estates at the apostles'
feet for charitable uses, and took special care that the Grecian
widows should not be neglected in the daily ministration, Acts vi. 1, &c. And now that the
providence of God had turned the scale, and made them necessitous,
they found the Grecians kind to them; for the merciful shall obtain
mercy. We should give a portion to seven, and also to eight,
because we know not what evil may be on the earth, which may make
us glad to be beholden to others. (3.) What reason there was for it
(v. 27): And
their debtors they are. Alms are called righteousness,
Ps. cxii. 9. Being but
stewards of what we have, we owe it where our great Master (by the
calls of providence, concurring with the precepts of the word)
orders us to dispose of it: but here there was a special debt
owing; the Gentiles were greatly beholden to the Jews, and were
bound in gratitude to be very kind to them. From the stock of
Israel came Christ himself, according to the flesh, who is the
light to enlighten the Gentiles; out of the same stock came the
prophets, and apostles, and first preachers of the gospel. The
Jews, having had the lively oracles committed to them, were the
Christians' library-keepers—out of Zion went forth the law, and
the word of the Lord from Jerusalem; their political
church-state was dissolved, and they were cut off, that the
Gentiles might be admitted in. Thus did the Gentiles partake of
their spiritual things, and receive the gospel of salvation as it
were at second-hand from the Jews; and therefore their duty
is, they are bound in gratitude to minister unto them in
carnal things: it is the least they can do:
leitourgesai—to minister as unto God in holy
things; so the word signifies. A conscientious regard to God in
works of charity and almsgiving makes them an acceptable service
and sacrifice to God, and fruit abounding to a good account. Paul
mentions this, probably, as the argument he had used with them to
persuade them to it, and it is an argument of equal cogency to
other Gentile churches.

2. Concerning Paul's agency in this
business. He could himself contribute nothing; silver and gold he
had none, but lived upon the kindness of his friends; yet he
ministered unto the saints (v. 25) by stirring up others,
receiving what was gathered, and transmitting it to Jerusalem. Many
good works of that kind stand at a stay for want of some one active
person to lead in them, and to set the wheels a going. Paul's
labour in this work is not to be interpreted as any neglect of his
preaching-work, nor did Paul leave the word of God, to serve
tables; for, besides this, Paul had other business in this journey,
to visit and confirm the churches, and took this by the bye; this
was indeed a part of the trust committed to him, in which he was
concerned to approve himself faithful (Gal. ii. 10): They would that we should
remember the poor. Paul was one that laid out himself to do
good every way, like his Master, to the bodies as well as to the
souls of people. Ministering to the saints is good work, and is not
below the greatest apostles. This Paul had undertaken, and
therefore he resolves to go through with it, before he fell upon
other work (v. 28):
When I have sealed to them this fruit. He calls the alms
fruit, for it is one of the fruits of righteousness; it
sprang from a root of grace in the givers, and redounded to the
benefit and comfort of the receivers. And his sealing it intimates
his great care about it, that what was given might be kept entire,
and not embezzled, but disposed of according to the design of the
givers. Paul was very solicitous to approve himself faithful in the
management of this matter: an excellent pattern for ministers to
write after, that the ministry may in nothing be blamed.

Paul's Desire for the Church's
Prayers. (a.
d. 58.)

30 Now I beseech you, brethren, for the Lord
Jesus Christ's sake, and for the love of the Spirit, that ye strive
together with me in your prayers to God for me; 31
That I may be delivered from them that do not believe in Judæa; and
that my service which I have for Jerusalem may be accepted
of the saints; 32 That I may come unto you with joy by the
will of God, and may with you be refreshed. 33 Now the God
of peace be with you all. Amen.

Here we have, I. St. Paul's desire of a
share in the prayers of the Romans for him, expressed very
earnestly, v.
30-32. Though Paul was a great apostle, yet he begged
the prayers of the meanest Christians, not here only, but in
several other of the epistles. He had prayed much for them, and
this he desires as the return of his kindness. Interchanging
prayers is an excellent token of the interchanging of loves. Paul
speaks like one that knew himself, and would hereby teach us how to
value the effectual fervent prayer of the righteous. How careful
should we be lest we do any thing to forfeit our interest in the
love and prayers of god's praying people!

1. Observe why they must pray for him. He
begs it with the greatest importunity. He might suspect they would
forget him in their prayers, because they had no personal
acquaintance with him, and therefore he urges it so closely, and
begs it with the most affectionate obtestations, by all that is
sacred and valuable: I beseech you, (1.) "For the Lord
Jesus Christ's sake. He is my Master, I am going about his
work, and his glory is interested in the success of it: if you have
any regard to Jesus Christ, and to his cause and kingdom, pray for
me. You love Christ, and own Christ; for his sake then do me this
kindness." (2.) "For the love of the Spirit. As a proof and
instance of that love which the Spirit works in the hearts of
believers one to another, pray for me; as a fruit of that communion
which we have one with another by the Spirit though we never saw
one another. If ever you experienced the Spirit's love to you, and
would be found returning your love to the Spirit, be not wanting in
this office of kindness."

2. How they must pray for him: That you
strive together. (1.) That you strive in prayer. We must
put forth all that is within us in that duty; pray with fixedness,
faith, and fervency; wrestle with God, as Jacob did; pray in
praying, as Elias did (Jam. v.
17), and stir up ourselves to take hold on God
(Isa. lxiv. 7); and this is
not only when we are praying for ourselves, but when we are praying
for our friends. True love to our brethren should make us as
earnest for them as sense of our own need makes us for ourselves.
(2.) That you strive together with me. When he begged their prayers
for him, he did not intend thereby to excuse his praying for
himself; no, "Strive together with me, who am wrestling with
God daily, upon my own and my friends' account." He would have them
to ply the same oar. Paul and these Romans were distant in place,
and likely to be so, and yet they might join together in prayer;
those who are put far asunder by the disposal of God's providence
may yet meet together at the throne of his grace. Those who beg the
prayers of others must not neglect to pray for themselves.

3. What they must beg of God for him. He
mentions particulars; for, in praying both for ourselves and for
our friends, it is good to be particular. What wilt thou that I
shall do for thee? So says Christ, when he holds out the golden
sceptre. Though he knows our state and wants perfectly, he will
know them from us. He recommends himself to their prayers, with
reference to three things:—(1.) The dangers which he was exposed
to: That I may be delivered from those that do not believe in
Judea. The unbelieving Jews were the most violent enemies Paul
had and most enraged against him, and some prospect he had of
trouble from them in this journey; and therefore they must pray
that God would deliver him. We may, and must, pray against
persecution. This prayer was answered in several remarkable
deliverances of Paul, recorded Acts xxi., xxii., xxiii., and xxiv. (2.)
His services: Pray that my service which I have for Jerusalem
may be accepted of the saints. Why, was there any danger that
it would not be accepted? Can money be otherwise than acceptable to
the poor? Yes, there was some ground of suspicion in this case; for
Paul was the apostle of the Gentiles, and as the unbelieving Jews
looked spitefully at him, which was their wickedness, so those that
believed were shy of him upon that account, which was their
weakness. He does not say, "Let them choose whether they will
accept it or no; if they will not, it shall be better bestowed;"
but, "Pray that it may be accepted." As God must be sought unto for
the restraining of the ill will of our enemies, so also for the
preserving and increasing of the good will of our friends; for God
has the hearts both of the one and of the other in his hands. (3.)
His journey to them. To engage their prayers for him, he interests
them in his concerns (v.
32): That I may come unto you with joy. If his
present journey to Jerusalem proved unsuccessful, his intended
journey to Rome would be uncomfortable. If he should not do good,
and prosper, in one visit, he thought he should have small joy of
the next: may come with joy, by the will of God. All our joy
depends upon the will of God. The comfort of the creature is in
every thing according to the disposal of the Creator.

II. Here is another prayer of the apostle
for them (v. 33):
Now the God of peace be with you all, Amen. The Lord of
hosts, the God of battle, is the God of peace, the author and lover
of peace. He describes God under this title here, because of the
divisions among them, to recommend peace to them; if God be the God
of peace, let us be men of peace. The Old-Testament blessing was,
Peace be with you; now, The god of peace be with you.
Those who have the fountain cannot want any of the streams. With
you all; both weak and strong. To dispose them to a nearer
union, he puts them altogether in this prayer. Those who are united
in the blessing of God should be united in affection one to
another.